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  1. Miguel Abensour (1994). Reflexões sobre as duas interpretações do totalitarismo em C. Lefort. Kriterion 90:83-125.
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  2. Arash Abizadeh (2009). The Radical Hobbes. [REVIEW] Political Theory 37 (5):706 - 712.
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  3. Tobias Abse (1998). Fascism. [REVIEW] Radical Philosophy 87.
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  4. Louis Althusser (1976). Positions, 1964-1975.
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  5. Was Leibniz an Idealist & Peter Lopston (1999). Social Structures and Their Threats to Moral Agency, ALASDAIR MAcINTYRE. Philosophy 74 (289).
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  6. James Stephen Andrews (1994). Liberalism and the Justification of Public Education. Dissertation, Queen's University at Kingston (Canada)
    Although contemporary liberal political philosophy does not provide an explicit account of the nature and value of public education, it nevertheless contains the moral and conceptual resources to do so. In this dissertation, I develop a specifically liberal justification of public education by examining the relationships which obtain between civic virtue, cultural membership, education and citizenship--relationships which are at the core of liberal political morality. I analyse how each of these concepts relates to our most fundamental ethical interests, and specifically (...)
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  7. Allison McCulloch Anna Drake (2011). Deliberative Consociationalism in Deeply Divided Societies. Contemporary Political Theory 10 (3):372.
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  8. David Archard (2004). Liberalism and the Defence of Political Constructivism. Contemporary Political Theory 3 (1):115.
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  9. David Archard (1998). Beyond Neutrality: Perfectionism and Politics. [REVIEW] Radical Philosophy 91.
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  10. David Archard (1991). Socialist Reasoning: An Inquiry Into the Political Philosophy of Scientific Socialism; Mill and Liberalism, Second Edition; The State and Justice: An Essay in Political Theory; Rethinking Democracy: Freedom and Social Cooperation in Politics, Economy and Society; Liberalism, Community and Culture; Foundations of Moral and Political Philosophy; Authenticity and Empowerment: A Theory of Liberation. [REVIEW] Radical Philosophy 57.
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  11. David Archard (1987). The Marxist Ethic of Self-Realization: Individuality and Community: David Archard. Royal Institute of Philosophy Supplement 22:19-34.
    If, for Marx and Marxists, communism would be the most ideal of human societies, this is because it would make possible the maximum use of human and natural resources to the equal benefit of all. This means that, under communism, human beings would ‘realize themselves’. In direct and pointed contrast to capitalism wherein all individuals lead alienated, stunted, and fragmented lives, communism for Marx would provide the preconditions for a flowering, a full and final development of all human potentialities.
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  12. William Ash (1966). Marxism and Moral Concepts. Philosophy and Phenomenological Research 26 (4):603-604.
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  13. Robert Audi (1989). The Separation of Church and State and the Obligations of Citizenship. Philosophy and Public Affairs 18 (3):259-296.
  14. Shlomo Avineri (1973). Comment on Doull's 'Hegel and Contemporary Liberalism, Anarchism, Socialism'. In Joseph J. O'Malley (ed.), The Legacy of Hegel. The Hague,Nijhoff. 249--252.
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  15. R. J. B. (1961). Soviet Marxism and Natural Science, 1917-1932. Review of Metaphysics 15 (2):343-343.
  16. Ralf M. Bader & John Meadowcroft (eds.) (2011). The Cambridge Companion to Nozick's Anarchy, State, and Utopia. Cambridge University Press.
    Machine generated contents note: Introduction Ralf M. Bader and John Meadowcroft; Part I. Morality: 1. Side constraints, Lockean individual rights, and the moral basis of libertarianism Richard Arneson; 2. Are deontological constraints irrational? Michael Otsuka; 3. What we learn from the experience machine Fred Feldman; Part II. Anarchy: 4. Nozickian arguments for the more-than-minimal state Eric Mack; 5. Explanation, justification, and emergent properties - an essay on Nozickian metatheory Gerald Gaus; Part III. State: 6. The right to distribute David Schmidtz; (...)
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  17. Phil Badger (2011). What is Liberalism? Philosophy Now 82:29-32.
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  18. Peter Baehr (2010). China the Anomaly Hannah Arendt, Totalitarianism, and the Maoist Regime. European Journal of Political Theory 9 (3):267-286.
    During the autumn of 1949, Hannah Arendt completed the manuscript of The Origins of Totalitarianism. On 1 October of the same year, the People’s Republic of China was founded under the leadership of Mao Zedong. This article documents Arendt’s claim in 1949 that the prospects of totalitarianism in China were ‘frighteningly good’, and yet her ambivalent judgment, on the eve of the Cultural Revolution, about the totalitarian character of the Maoist regime. Despite being the premier theorist of totalitarian formations, Arendt’s (...)
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  19. Peter Baehr (2004). Of Politics and Social Science 'Totalitarianism' in the Dialogue of David Riesman and Hannah Arendt. European Journal of Political Theory 3 (2):191-217.
    During the late 1940s and early 1950s, David Riesman and Hannah Arendt were engaged in an animated discussion about the meaning and character of totalitarianism. Their disagreement reflected, in part, different experiences and dissonant intellectual backgrounds. Arendt abhorred the social sciences, finding them pretentious and obfuscating. Riesman, in contrast, abandoned a career in law to take up the sociological vocation, which he combined with his own heterodox brand of humanistic psychology. This article delineates the stakes of the Arendt Riesman debate (...)
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  20. James Patrick Bailey (1999). Transforming the Liberal-Communitarian Debate: Jacques Maritain's Vision of Self in Community. Dissertation, Boston College
    This dissertation focuses on the political theory of the Catholic philosopher Jacques Maritain in light of the so-called liberal-communitarian debate that has engaged contemporary Anglo-American philosophers such as Rawls, Sandel, Walzer, Rorty and others. Using the work of Maritain, I argue that the liberal commitment to neutrality vis-a-vis the good cannot be coherently defended and that liberalism so conceived cannot adequately promote human flourishing. At the same time, I suggest that the extreme historicist positions of some communitarian writers erode the (...)
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  21. Étienne Balibar (2009). 5. Europe After Communism. In We, the People of Europe?: Reflections on Transnational Citizenship. Princeton University Press. 78-100.
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  22. Bruce Ballard (1994). Ethical Thought, Marxian. Dialogos 29.
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  23. Jeffrey Andrew Barash (1998). The Sense of History: On the Political Implications of Karl Löwith's Concept of Secularization. History and Theory 37 (1):69–82.
    Written during the period of his emigration to the United States, during and just after World War II, the originality of Karl Löwith's book Meaning in History lies in its resolute critique of all forms of philosophy of history. This critique is based on the now famous idea that modern philosophies of history have only extended and deepened an illusion fabricated by a long tradition of Christian historical reflection: the illusion that history itself has an intrinsic goal. This modern extension (...)
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  24. Rafael Ramis Barceló (2011). Macintyre y el liberalismo: la correlación entre la ausencia de moral compartida y la proliferación legislativa. Anales de la Cátedra Francisco Suárez 45:333 - 348.
    Thi s pape r trie s t o sh o w th e b e ginning s o f th e l e ga l philosop h y o f Alasdair MacIntyr e befor e th e pu b licatio n o f Afte r V irtue . MacIntyr e claim s i n libera l societie s r e gulatio n i s a substitut e fo r moralit y w he n societie s d o no t h (...)
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  25. David Paul Barnet (2001). Reason, Rule and Individuality: A Critique of Dialogic Liberalism. Dissertation, The Johns Hopkins University
    A number of recent contributions to liberal theory present normative accounts of legitimate political authority in which the concept of rational public dialogue is assigned a major role. These doctrines agree that principles governing relations between members of a liberal society, and the policies enforced by liberal governments, should be ones that could pass the test of a properly structured dialogue among citizens. I engage seven such doctrines in this dissertation, treating them as versions of an approach to liberal theory (...)
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  26. Charles A. Barone (1989). Marxist Thought on Imperialism. Studies in Soviet Thought 37 (2):169-170.
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  27. Brian Barry (1996). Justice as Impartiality: A Treatise on Social Justice, Volume Ii. Clarendon Press.
    For over twenty years, Brian Barry has been writing on the foundations of a liberal-democratic constitutional order. Standing against the trend towards relativism in political philosophy, Barry offers a contemporary restatement of the Enlightenment idea that certain basic principles can validly claim the allegiance of every reasonable human being.
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  28. John Barry (1998). Green Political Thought. In Adam Lent (ed.), New Political Thought: An Introduction. Lawrence & Wishart.
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  29. Richard Bastien (1989). The Right, the Left, and the Person. Maritain Studies/Etudes Maritainiennes 5:63-74.
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  30. Michele Battini (2009). The Birth of an Anti-Jewish Anti-Capitalism. Constellations 16 (4):615-633.
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  31. J. Battle (2009). The Sermon on the Mount and Political Ethics. Studies in Christian Ethics 22 (1):48-56.
    The Sermon on the Mount is not abstract idealism. It connects to our political contest not least because it insists on the big questions of purpose and ends and how society should be ordered. Rooted in the Old Testament focus on the fair distribution of wealth (ensuring the poor get priority) — cf. Proverbs 2, 8, 9, 14, 15, 29 — the Sermon is a programme for social citizenship and local community development.
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  32. Änne Bäumer-Schleinkofer (1990). Ns-Biologie.
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  33. Karin Bckstrand (2004). Precaution, Scientization or Deliberation? Prospects for Greening and Democratizing Science. In M. L. J. Wissenburg & Yoram Levy (eds.), Liberal Democracy and Environmentalism: The End of Environmentalism? Routledge.
  34. Jon Beasley-Murray (2001). Anti-Fascism as Child's Play: The Political Line in the Laurels of Lake Constance. Angelaki 6 (1):185 – 196.
  35. Kris Aaron Beck (2002). The Once and Future Republic: Essays on the American Polity. Dissertation, The University of Iowa
    The thesis explores America as a once and future republic. It begins with the premise that we as Americans have lost touch with our original republican founding as we turn ever more towards a liberal-democratic polity. The thesis seeks to recover that initial republicanism, or at the very least the vestiges of republican institutions and traditions that once formed the bedrock of the American polity. It excavates the republican character of American politics and social life to demonstrate why understanding the (...)
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  36. Matt Beech (2006). The Political Philosophy of New Labour. Distributed in the U.S. By Palgrave Macmillan.
    Matt Beech traces the ideological roots of the Labour Party from its nineteenth century origins in the Labour Movement, through the twentieth century, until the years under Tony Blair. He claims that New Labour in power evolved as a revisionist social democratic government and traces its search for new political ideas both to the New Right and Old Labour. Using interviews with former Labour politicians, advisers and academics, he presents an original and comprehensive analysis of Labour's political philosophy.
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  37. Arnold Beichman (1994). Postmortem for a Defunct Ideology: A Dialectical Underworld Analysis. Humanitas 7 (1):62-72.
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  38. Peter Beilharz, Darrell Bennetts & Christine Ellem (2008). Introduction: Colonial Liberalism and Western Marxism — Remarx From Melbourne. Thesis Eleven 95 (1):3-4.
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  39. Robert W. Bellah (1988). The Quest for the Self. Philosophy and Theology 2 (4):374-386.
    This article offers further exploration of themes first presented in Habits of the Heart. Following an analysis of Tocqueville’s critique of social and political individualism, I examine more positive views of individualism in the writings of Emerson and several contemporary thinkers. The closing section deals with the concept of individualism as it emerges in contemporary American society. This paper is a revised version of a talk delivered at Marquette University in the fall of 1987.
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  40. Lisa Bellantoni (2000). Moral Progress: A Process Critique of Macintyre. State University of New York Press.
    Argues that in order to reinvigorate our moral inheritances we must endeavor not only to live well, but also to live better.
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  41. R. Bellofiore (1988). Marxian Economics a Reappraisal : Essays on Volume Iii of Capital.
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  42. Seyla Benhabib (1995). The Strange Silence of Political Theory: Response. Political Theory 23 (4):674-681.
  43. Alexandre A. Bennigsen, S. Enders Wimbush & Peter Gran (1982). Muslim National Communism in the Soviet Union, a Revolutionary Strategy for the Colonial World. Studies in Soviet Thought 23 (1):86-88.
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  44. Meghan Benton (2010). The Tyranny of the Enfranchised Majority? The Accountability of States to Their Non-Citizen Population. Res Publica 16 (4):397-413.
    The debate between legal constitutionalists and critics of constitutional rights and judicial review is an old and lively one. While the protection of minorities is a pivotal aspect of this debate, the protection of disenfranchised minorities has received little attention. Policy-focused discussion—of the merits of the Human Rights Act in Britain for example—often cites protection of non-citizen migrants, but the philosophical debate does not. Non-citizen residents or ‘denizens’ therefore provide an interesting test case for the theory of rights as trumps (...)
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  45. Alyssa R. Bernstein (2010). Review of Ripstein, Force and Freedom: Kant's Legal and Political Philosophy. [REVIEW] Journal of the History of Philosophy 48 (4):531-532.
    This superb, exemplary account of Immanuel Kant’s legal and political philosophy is essential reading not only for Kant scholars, but also for political philosophers and philosophers of law. Lucidly reasoned and written with crystalline clarity, the book is both accessible to non-specialists and a pleasure to read. Ripstein reveals the coherent, systematic structure of thought in Kant’s obscurely written Doctrine of Right, and goes beyond illumination to defense and development of Kant’s conception of equal freedom. In the course of doing (...)
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  46. Richard J. Bernstein (1992). The New Constellation: The Ethical-Political Horizons of Modernity/Postmodernity. Mit Press.
    Richard J. Bernstein is Vera List Professor of Philosophy at the New School for Social Research. The Essays: Philosophy, History, and Critique.
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  47. Buddhadeb Bhattacharyya (2003). Gandhi's Political Thought. In Krishna Roy (ed.), Political Philosophy: East & West. Centre of Advanced Study in Philosophy, Jadavpur University in Collaboration with Allied Publishers.
  48. Andrius Bielskis (2011). Alasdair MacIntyre and the Lithuanian New Left. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.
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  49. Andrius Bielskis (2005). Towards a Post-Modern Understanding of the Political: From Genealogy to Hermeneutics. Palgrave Macmillan.
    While claiming that liberalism is the dominant political theory and practice of modernity, this book provides two alternative post modern theoretical approaches to the political. Concentrating on Nietzsche's and Foucault's work, it offers a novel interpretation of their genealogical projects. It argues that genealogy can be applied to analyze different forms of cultural kitsch vis-à-vis the dominant political institutions of consumer capitalism. The problem with consumer capitalism is not so much that it exploits individuals, but that it fosters cheap human (...)
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  50. Maria Clara Lucchetti Bingemer (2009). Escravidão E Compaixão: Sofrimento E Vulnerabilidade Na Mística de Simone Weil. Revista Portuguesa de Filosofia 65 (1):821 - 839.
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